The Theory Of Being

According to Thomas Metzinger, no such things as selves exist in the world: nobody ever had or was a self. All that exists are phenomenal selves, as they appear in conscious experience. The phenomenal self, however, is not a thing but an ongoing process; it is the content of a "transparent self-model." In Being No One, Metzinger, a German philosopher, draws strongly on neuroscientific research to present a representationalist and functional analysis of what a consciously experienced first-person perspective actually is. Building a bridge between the humanities and the empirical sciences of the mind, he develops new conceptual toolkits and metaphors; uses case studies of unusual states of mind such as agnosia, neglect, blindsight, and hallucinations; and offers new sets of multilevel constraints for the concept of consciousness. Metzinger's central question is: How exactly does strong, consciously experienced subjectivity emerge out of objective events in the natural world? His epistemic goal is to determine whether conscious experience, in particular the experience of being someone that results from the emergence of a phenomenal self, can be analyzed on subpersonal levels of description. He also asks if and how our Cartesian intuitions that subjective experiences as such can never be reductively explained are themselves ultimately rooted in the deeper representational structure of our conscious minds.

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At the heart of relational theory lies the idea that the human self is fundamentally constituted in terms of its relations to others. For relational theorists, the self not only lives in relationship with and to others, but also owes its very existence to such relationships. In this groundbreaking collection, leading relational theorists explore core moral and metaphysical concepts, while health law and policy scholars respond by analyzing how such considerations might apply to more practical areas of concern. Innovative and self-reflexive, Being Relational brings a powerful theoretical framework to health law and policy studies. In so doing, it makes a bold contribution to scholarship and will appeal to a broad range of thinkers, especially those with an interest in social justice, and who seek to understand the complex ways in which power is created and sustained relationally.

The book provides a new theory of well-being designed to integrate many disparate concepts of well-being, such as subjective well-being, personal happiness, mental well-being, emotional well-being, psychological well-being, hedonic well-being, social well-being, life satisfaction, domain satisfaction, and eudaimonia. It lays the foundation for a new a theory of mental well-being based on a hierarchical perspective of positive mental health and guided by the concept of positive balance. Written by a well-known expert in the field, this book addresses the issue of positive balance related to physiological, emotional, cognitive, meta-cognitive, developmental and social-ecological levels of an individual and analyses the factors at each level that contribute to an individual’s positive mental health experience. It discusses in detail the effects of neurochemicals such as dopamine, serotonin, or cortisol; positive and negative affect; satisfaction in salient and multiple life domains vis-à-vis dissatisfaction in life domains; positive versus negative evaluations about one’s life using certain standards of comparison; positive psychological traits of personal growth and intrinsic motivation, etc. vis-à-vis negative traits like pessimism and impulsiveness; and perceived social resources like social contribution and social actualization vis-à-vis perceived constraints like exclusion and ostracism. This original work is of interest to students, researchers and practitioners of quality of life and wellbeing studies, positive psychology, developmental psychology and mental health..

Winner of the William James Book Award “Magisterial...Makes an impressive argument that most distinctly human traits are established early in childhood and that the general chronology in which these traits appear can at least—and at last—be identified.” —Wall Street Journal “Theoretically daring and experimentally ingenious, Becoming Human squarely tackles the abiding question of what makes us human.” —Susan Gelman, University of Michigan Virtually all theories of how humans have become such a distinctive species focus on evolution. Becoming Human proposes a complementary theory of human uniqueness, focused on development. Building on the seminal ideas of Vygotsky, it explains how those things that make us most human are constructed during the first years of a child’s life. In this groundbreaking work, Michael Tomasello draws from three decades of experimental research with chimpanzees, bonobos, and children to propose a new framework for psychological growth between birth and seven years of age. He identifies eight pathways that differentiate humans from their primate relatives: social cognition, communication, cultural learning, cooperative thinking, collaboration, prosociality, social norms, and moral identity. In each of these, great apes possess rudimentary abilities, but the maturation of humans’ evolved capacities for shared intentionality transform these abilities into uniquely human cognition and sociality.

In this lively treatise, pro-skater-turned-philosopher Nick Riggle presents a theory of awesomeness (and its opposite, suckiness) that’s both sharply illuminating and more timely than ever “Nick Riggle’s fun book is ‘awesome’ by its own definition. But don’t miss its profound ambition, which is to show how philosophy unearths the structure of ordinary language, defines the meaning of life in routine business, and poses the question of how best to live.” —Aaron James, author of Assholes: A Theory We all know people who are awesome and people who suck, but what do we really mean by these terms? Have you ever been chill or game? Do you rock or rule? If so, then you’re tapped into the ethics of awesomeness. Awesome people excel at creating social openings that encourage expressions of individuality and create community. And if you’re a cheapskate, self-promoter, killjoy, or douchebag, you’re the type of person who shuts social openings down. Put more simply: You suck. From street art to folk singers, Proust to the great etiquette writer Emily Post, President Obama to former Los Angeles Dodger Glenn Burke, Riggle draws on pop culture, politics, history, and sports to explore the origins of awesome, and delves into the nuances of what it means to suck and why it’s so important to strive for awesomeness. An accessible and entertaining lens for navigating the ethics of our time, On Being Awesome provides a new and inspiring framework for understanding ourselves and creating meaningful connections in our everyday lives.

This book contains the definitive statement of Franz Brentano's views on meta physics. It is made up of essays which were dictated by Brentano during the last ten years of his life, between 1907 and 1917. These dictations were assembled and edited by Alfred Kastil and first published by the Felix Meiner Verlag in 1933 under the title Kategorienlehre. Kastil added copious notes to Brentano's text. These notes have been included, with some slight omissions, in the present edition; the bibliographical references have been brought up to date. Brentano's approach to philosophy is unfamiliar to many contemporay readers. I shall discuss below certain fundamental points which such readers are likely to find the most difficult. I believe that once these points are properly understood, then what Brentano has to say will be seen to be of first importance to philosophy. THE PRIMACY OF THE INTENTIONAL To understand Brentano's theory of being, one must realize that he appeals to what he calls inner perception for his paradigmatic uses of the word "is". For inner perception, according to Brentano, is the source of our knowledge of the nature of being, just as it is the source of our knowledge of the nature of truth and of the nature of good and evil. And what can be said about the being of things that are not apprehended in inner perception can be understood only by analogy with what we are able to say about ourselves as thinking subjects.